宽恕与睡眠质量关系的研究进展

近年来,国内外对宽恕的研究逐渐增多,但宽恕与睡眠质量关系的研究较少,本文通过综述现有的一些研究资料,分析二者之间的关系。分析表明,人际侵犯事件是影响宽恕的外部因素,其严重程度直接影响受害者的宽恕水平及睡眠质量;宽恕能够降低受害者的生理唤醒、情绪唤醒、及认知唤醒,从而改善睡眠质量,但之间的相互作用及具体的内在影响机制并不明确。同时,影响宽恕水平的宜人性、外倾等人格特质也会影响睡眠质量。最后分析了目前研究中存在的缺陷,并对宽恕与睡眠质量关系的研究前景进行了展望。     

宽恕与睡眠质量关系的研究进展

近年来,国内外对宽恕的研究逐渐增多,但宽恕与睡眠质量关系的研究较少,本文通过综述现有的一些研究资料,分析二者之间的关系。分析表明,人际侵犯事件是影响宽恕的外部因素,其严重程度直接影响受害者的宽恕水平及睡眠质量;宽恕能够降低受害者的生理唤醒、情绪唤醒、及认知唤醒,从而改善睡眠质量,但之间的相互作用及具体的内在影响机制并不明确。同时,影响宽恕水平的宜人性、外倾等人格特质也会影响睡眠质量。最后分析了目前研究中存在的缺陷,并对宽恕与睡眠质量关系的研究前景进行了展望。     

宽恕心理的影响因素综述

宽恕与心理健康高度相关,宽恕的干预实施能有效提高人们的心理健康水平.本文采用文献分析法,对新近关于宽恕心理影响因素的研究成果进行梳理、归类,以探讨宽恕心理的影响因素及其作用机制,为宽恕的有效干预实施提供理论依据和实践指导.宽恕心理的影响因素来自受害者的共情、人格特质、认知归因、反思,冒犯者的态度及道歉,受害者与冒犯者的人际亲密程度、社会文化背景等三方面因素.最后,就宽恕心理的作用机制.研究者提出了自已的构想.     

怀念罗宗洛教授

罗宗洛先生的亲属:首先,吊言过迟,由哀致歉。这完全出于我本身的老毛病,无可申辩,只好请多宽恕。罗先生会在黄泉之下笑我,“大葱(这是我的绰号,也是我的爱称)还是那么懒散,那么迟钝啊!”在我来说,对罗先生的回忆,倒是很多。我们这些同学曾给他起了一个绰号叫做大王.因为不论     

写给大自然的一封信

敬爱的大自然：您好!哦,我写过很多信,给父母的、儿女的、友人的,可偏偏欠着您的一封信。是的,正是您孕育了这星球上所有的生命,并慷慨地赐予我们阳光、空气、土壤和水……可我们人类太过贪婪,一味索取,毫无节制,做过太多忤逆自然的事情。我想,当我们勇于忏悔也懂得感恩时,心胸博大的您一定会宽恕芸芸众生的,是吧？     

森林生态系统研究中几个重要方面的进展

本文对森林生态系统研究中几个重要方面的进展进行了综述,包括森林细根生物量与生产力、调落物、粗死木质残体和森林降水化学等。对今后这些方面研究中的重点内容与趋势进行了评述。     

茯苓生物学研究和菌核栽培现状及展望

茯苓Wolfiporia cocos是我国药食两用的传统中药,本文对茯苓的分类地位、交配型、生活史、遗传育种、菌核栽培以及组学相关研究进展进行了总结,对有关专利进行了分析。以研究及生产现状为基础,分析了茯苓在基础生物学方面研究的不足、菌核栽培中存在的相关问题,重点分析了交配型研究、子实体诱导形成和生活史研究等重要方面,并对未来茯苓生物学研究和科学栽培进行了展望。     

珙桐生物学研究进展

珙桐是我国特有的珍稀濒危植物,国内外学者对其进行了大量研究。目前对珙桐的研究主要集中在珙桐的形态描述、地理分布、种群和群落生态以及引种繁殖等方面。而对其发育生物学,特别生殖过程等研究较少。即便是研究较多的生态学方面也仅仅局限在宏观描述方面,未形成一个完整的系统。今后有必要对这些方面进行研究以更好的保护这一物种资源。     

食用昆虫的研究与应用进展

对食用昆虫的研究与应用进行综述,介绍了世界各地对食用昆虫的利用概况,分析了食用昆虫的营养价值,以及昆虫在有机废弃物生物转化方面、作为人类食品和作为动物饲料代替鱼粉方面的应用情况、产业化研究现状及存在问题,最后对食用昆虫的研究开发前景进行了展望.     

森林生态系统研究中几个重要方面的进展

本文对森林生态系统研究中几个重要方面的进展进行了综述,包括森林细根生物量与生产力、调落物、粗死木质残体和森林降水化学等。对今后这些方面研究中的重点内容与趋势进行了评述。     

Forgive and Forget: Differences between Decisional and Emotional Forgiveness

To forgive and forget is a well-known idiom, which has rarely been looked at empirically. In the current experiment, we investigated differences between emotional and decisional forgiveness on forgetting. The present study provides the first empirical support that emotional forgiveness has a strong influence on subsequent incidental forgetting. Specifically, our results demonstrate that emotional forgiveness leads to substantially higher levels of forgetting in respect to offense relevant traits compared to both decisional forgiveness and no forgiveness. This provides evidence for our hypothesized effect that only individuals who have emotionally forgiven a transgression, and not those who just decided to forgive, subsequently forget offense relevant traits attributed to the transgressor.     

Being held accountable: why attributing responsibility matters

Debates over reconciliation, atonement, forgiveness, and forgetting involve political and personal elements, with substantial investments and commitments. I contrast two perspectives: one stresses unconditional forgiveness independent of atonement; the other reflects on the importance of moral responsibility for the formation of the person. Being held accountable, for Ricoeur, matters for the development of the self. For Derrida, forgiveness is a defining aspect of being human, becoming debased when seen as a legal form of justice. I use philosophical arguments and ethnographic writings from Papua New Guinea, Cyprus, and the Holocaust to examine reconciliation and irreconciliation as strategies for either reaffirming or reimagining a common world.     

Perceived goal instrumentality is associated with forgiveness: A test of the valuable relationships hypothesis

Three autobiographical studies tested the valuable relationships hypothesis of forgiveness. Although previous studies revealed that relationship value predicts interpersonal forgiveness, the measure of relationship value may be conflated with affective assessments of the relationship with the transgressor, which might have caused a criterion contamination problem. Therefore, we assessed the goal-related instrumentality of the transgressor (i.e., how useful the transgressor is for helping the victim to achieve his/her goals in fitness-relevant domains). Three studies, one involving a Japanese student sample (Study 1), a second involving Japanese community sample (Study 2), and a third involving U.S. community sample (Study 3), convergently showed that perceived goal instrumentality, as well as a latent relationship value variable estimated from multiple measures of relationship value, are associated with forgiveness. Moreover, this association could be explained in part by the intermediate association of perceived goal instrumentality with empathy both in Japan and the U.S.     

Friendship, cliquishness, and the emergence of cooperation

The evolution of cooperation is a central problem in biology and the social sciences. While theoretical work using the iterated prisoner's dilemma (IPD) has shown that cooperation among non-kin can be sustained among reciprocal strategies (i.e. tit-for-tat), these results are sensitive to errors in strategy execution, cyclical invasions by free riders, and the specific ecology of strategies. Moreover, the IPD assumes that a strategy's probability of playing the PD game with other individuals is independent of the decisions made by others. Here, we remove the assumption of independent pairing by studying a more plausible cooperative dilemma in which players can preferentially interact with a limited set of known partners and also deploy longer-term accounting strategies that can counteract the effects of random errors. We show that cooperative strategies readily emerge and persist in a range of noisy environments, with successful cooperative strategies (henceforth, cliquers) maintaining medium-term memories for partners and low thresholds for acceptable cooperation (i.e. forgiveness). The success of these strategies relies on their cliquishness-a propensity to defect with strangers if they already have an adequate number of partners. Notably, this combination of medium-term accounting, forgiveness, and cliquishness fits with empirical studies of friendship and other long-term relationships among humans.     

Rendering the absent visible: victimhood and the irreconcilability of violence

Contemporary justice-making processes often focus on reconciliation or legal retribution, but not on the complexity of victimhood beyond individual subjectivity or refusals of state propositions for social repair. In Colombia, where drug cartels and state-sponsored violence had terrorized the population for over fifty years, it was not forgiveness and acceptance that punctuated the turn of the twenty-first century, but the refusal to reconcile with the state's duplicity regarding the disappearance and death of thousands. This essay illustrates how irreconciliation as an affective sentiment is taking shape in Colombia through forms of reattribution that take the form of victim visibilizations. In analysing the strategic use of victim visibilizations as a refusal of state accountability, their expansion of the notion of victimhood, and their politics of irreconciliation, I show how even with the state's remorse-driven discourses, the public's understanding that political, judicial, and social accountability was not possible and pushed them to chart new strategies for disclosure and healing.     

Wild justice and fair play: cooperation,forgiveness, and morality in animals

In this paper I argue that we can learn much about ‘wild justice’ and the evolutionary origins of social morality – behaving fairly – by studying social play behavior in group-living animals, and that interdisciplinary cooperation will help immensely. In our efforts to learn more about the evolution of morality we need to broaden our comparative research to include animals other than non-human primates. If one is a good Darwinian, it is premature to claim that only humans can be empathic and moral beings. By asking the question ‘What is it like to be another animal?’ we can discover rules of engagement that guide animals in their social encounters. When I study dogs, for example, I try to be a ‘dogocentrist’ and practice ‘dogomorphism.’ My major arguments center on the following ‘big’ questions: Can animals be moral beings or do they merely act as if they are? What are the evolutionary roots of cooperation, fairness, trust, forgiveness, and morality? What do animals do when they engage in social play? How do animals negotiate agreements to cooperate, to forgive, to behave fairly, to develop trust? Can animals forgive? Why cooperate and play fairly? Why did play evolve as it has? Does ‘being fair’ mean being more fit – do individual variations in play influence an individual's reproductive fitness, are more virtuous individuals more fit than less virtuous individuals? What is the taxonomic distribution of cognitive skills and emotional capacities necessary for individuals to be able to behave fairly, to empathize, to behave morally? Can we use information about moral behavior in animals to help us understand ourselves? I conclude that there is strong selection for cooperative fair play in which individuals establish and maintain a social contract to play because there are mutual benefits when individuals adopt this strategy and group stability may be also be fostered. Numerous mechanisms have evolved to facilitate the initiation and maintenance of social play to keep others engaged, so that agreeing to play fairly and the resulting benefits of doing so can be readily achieved. I also claim that the ability to make accurate predictions about what an individual is likely to do in a given social situation is a useful litmus test for explaining what might be happening in an individual's brain during social encounters, and that intentional or representational explanations are often important for making these predictions.     

Mourning and Forgiveness as Sites of Reconciliation Pedagogies

This paper explores mourning and forgiveness not simply as sources of existential, political, or emotional meaning, but primarily as possible sites of reconciliation pedagogies. Reconciliation pedagogies are public and school pedagogical practices that examine how certain ideas can enrich our thinking and action toward reconciliation—not through a moralistic agenda but through an approach that views such ideas both constructively and critically. Mourning and forgiveness may constitute valuable points of departure for reconciliation pedagogies, if common pain is acknowledged as an important aspect of rehumanizing the “enemy-other.” This work is difficult and the wider society may be skeptical; however, such work is about assisting a “never again” mentality develop in schools and civil society.